The Cycles of Uranus, Neptune and Pluto
and the Sweep of Human Evolution

Now for a look at the 171-year cycle of Uranus and Neptune, the almost 500-year cycle of Neptune and Pluto, and how they correspond with the sweep of human evolution since 600 BC.

The Cycle of Uranus and Neptune

Uranus-Neptune conjunctions occur at 171-year intervals. They march through the zodiac in steps of approximately sixteen degrees each. The basic feature of a Uranus-Neptune conjunction is that it signals a partial breakdown of Saturnian structures and constraints, making an opening through which new, transformative forces may flow and eventually integrate into the social and collective fabric of the age.
The two planets met during 1821 in the early degrees of Capricorn, and before that during 1650 in mid-Sagittarius. The study of the two cycles is revealing. The 171-year period of 1650 to 1821 holds the breakdown of the Classical Era and the birth of the Revolutionary Age. The conjunction of 1650 coincided with the birth of empirical science and the large-scale colonization of North American. The recently closed cycle of 1821 to 1993 saw the rise of the Industrial Revolution, the Age of the Machine, the Electronic Revolution and the Atomic Age. It featured the spread of the Republican Ideal, individualism, capitalism and imperialism.
The scientific and technological advances of the last two Uranus-Neptune cycles have made a global society not only possible but necessary—necessary because the sort of power modern science and technology has placed in the hands of as yet morally and spiritually underdeveloped men has produced global problems. Local mindedness and local solutions are not adequate—instead of solving problems they compound them. The trouble is, our current science and technology, and especially the mindsets our materialistic and technocratic society engenders, are still rooted in a classical past. They seem tied to the Neptune-Pluto cycle of 1399-1892, during which our current science and technology, and its political-military-industrial complex, were conceived.

The Cycle of Neptune and Pluto

The cycle of the two outermost known planets has an existential length of 492-493 years, about twenty of which Pluto spends sowing its cosmic seed within the orbit of Neptune. The last geocentric Neptune-Pluto conjunctions took place during 1891-92, in the eighth (7°44') and ninth (8°25' retrograde and 8°38') degrees of Gemini. Their single heliocentric conjunction occurred on 29 January 1892 at 8°01' Gemini. Previous geocentric conjunctions occurred during 1399-98, 905, 411-12, 82-83 BC and 575 BC. These dates represent seed moments, each giving birth to a more inclusive quality of mind and a more universal approach to social organization.
Rudhyar's Astrological Timing deals extensively and accurately with the challenge of the 1990s. In it Rudhyar describes the importance of the Neptune-Pluto cycle in these words—

The most basic [historical] period . . . is one which approximates 500 years; and it seems that just as the rhythm of the conjunctions and oppositions of Jupiter and Saturn scans the melodic flow of history in so far as the destinies of smaller tribal and national communities are concerned, the rhythm of the cycle of relationship between Neptune and Pluto establishes the pattern of development in man's unceasing effort at emerging from the lesser to the greater social units. This effort is indeed the very substance of civilization as a process of universalization of values. (p. 73)

The rhythmic march of human evolution in 500-year steps is so unmistakable that even die-hard skeptics recognize it. In the recent book, The Big Bang Never Happened!, science-writer Eric Lerner—
who despises astrology—
depicts the advance of humanity in 500-year acts, making 600 BC the start of a new direction in human mentality and social organization.
Only in a society that has utterly repudiated cyclicity is it possible for a highly educated man to write at length about a series of 500-year periods beginning around 600 BC, and not realize they correspond with planetary cycles. The result is a work which goes a long way toward supporting astrology—
one of the dark agents of ignorance Mr. Lerner holds responsible for the stagnation of humanity.
The process of universalization operates step-by-step through a long series of cultures embodying successive, more inclusive variations on the theme of archetype Anthropos. Each new culture should feature new, more universal forms of social organization, advances in collective human mentality and a new quality of personhood—
the product of culture.
Just as in Blavatsky's theosophy a number of evolutionary rhythms or pulses are said to interpenetrate one another, each operating at a particular level of activity, consciousness and being, there are several valid approaches to interpreting the approximately 500-year periods or steps each Neptune-Pluto conjunction inaugurates.
The trans-Saturnian planets symbolize transcendent factors operating behind and through human evolution and the cycles of culture. And because these planets may be understood as "Galactic Emissaries" or "Cosmic Messengers," a sevenfold system best reveals their deep cosmic rhythm as it operates through civilization. The septenary scheme, of course, figures largely in Rudhyar's study of culture and civilization outlined in Culture, Crisis and Creativity, which has its roots in the septenary scheme of human evolution depicted in Blavatsky's Secret Doctrine.
The internal structure of any septenary scheme is composed of three involutionary steps (1-3), a pivotal fourth step, and three evolutionary steps (5-7). The septenary scheme is also reflected in the structure of the vast cycle of Uranus, Neptune and Pluto.(8) We'll use the scheme to gain new insight into the unique crises and challenges provided during each 500-year period since 600 BC.
The current series of seven steps, which began around 600 BC, carries a keynote of individualization out of cultural matrices and the gradual development of a mind of wholeness.
The process of individualization provides a necessary transitional phase in the universalizing process. An individualized will and mind is the transitional state between attachment to biological and cultural imperatives and the transindividual Pleroma (the White Lodge of esotericism) condition where individual selfhood and group unanimity harmoniously interpenetrate. Individualized will, however, enables human beings to act either with or against the direction of the evolutionary stream.
Individuality can be mistaken for an end in itself, glorified and worshipped for its own sake. Individualism is characterized by a sense of utterly separate selfhood. It gives an absolute value to the individual and to individuality. A society of "rugged individuals" features unleashed ambition and greed. It is a society of egos, by egos, for the glorification of egos.
We'll see the essential keynote or seed message of individualization out of cultural matrices and the gradual development of a mind of wholeness unfold in the following depiction of the first six steps in the process that began in the sixth century BC. It should be borne in mind, however, that here we are not looking for or attempting to predict events. Ours is a search for meaning, for the gradual unfoldment of a seed message.

STEP ONE (575 BC to 83 BC): The release of a creative impulse for the purpose of actualizing a new, more inclusive aspect or variation on the theme of archetype Anthropos.

Gautama Buddha, who was born at the beginning of this cycle, not only embodied a new quality of mind and heralded an age in which individuals may potentially emerge out of their cultural matrix, he also initiated (as did his contemporary, Vardhamana Mahavira, the founder of Jainism) a new type of social organization repudiating the rigid Hindu caste system. According to H.P. Blavatsky, Gautama Buddha further antagonized the proud, powerful and exclusive priestly caste, the Brahmins, by divulging some of their ancient secret doctrines.
During the sixth century BC in the West, Pythagoras was concerned with developing in the members of his spiritual community an archetypal mind capable of dealing directly with the principles of pure number and proportional form. Such a development was necessary because it provided a faculty enabling human beings to overcome an archaic attachment to cults, symbols and myths personifying natural forces and cosmic processes. In short, Pythagoras attempted to replace the gods and goddesses of the archaic age with principles, number, and form.
At first only a small minority were able to respond to the new mental formulations and social ideals—
future-oriented seed-ideas—
disseminated by the sages of the sixth century BC. Indeed, far more likely than a relatively pure response to new possibilities is the human tendency to distort them.
Pythagoras attempted to show the pre-classical Mediterranean mind that the formative aspect of all things are derived through universal, archetypal principles—
number, proportion and ratio; a fundamental easily demonstrated and applied by the act of measuring. But this approach turns negative, Rudhyar stresses in The Magic of Tone when it

tends to substitute quantitative concepts and practices for qualitative values. [This approach] also tends to stress the importance of matter and material bodies because these can be easily measured, while psycho-spiritual realities do not lend themselves to quantitative analysis. In music a transformation of sacromagical tones into abstract notes which are but the edges of intervals becomes likely once the tone producer becomes a quasi-mathematical theorist or technician haunted by accuracy and mechanical (that is, measurable) perfection. (p. 37)

Many of the problems of our century, then, have roots in the unbalanced emphasis the post-archaic Mediterranean mind placed on formalistic, intellectual and exclusively quantitative operations. This particular bent of mind was greatly reinforced during the fifth step: 1399-1891 AD.
The sixth century BC also marks the captivity of the Jews in Babylon (where they acquired the Kabbalah) and the development of the administrative order in Persia under Darius. Alexander borrowed the Persian administrate order and applied it to the management of his "world" empire. It was later copied by Rome. In Rome, the ideal of the republic and citizenship became a living force. The characteristic potentialities and challenges of the entire series of seven steps are condensed in the first 500-year step.

STEP TWO (83 BC to 411 AD): The gradual striving toward and initial embodiment of the essential spiritual ideals, mental formulations, social concepts and qualities of a new order.

This is the time of the aborted civil war in Rome (90 BC), the Athenian uprising against Roman rule (71 BC), and the unsuccessful revolt of Roman slaves and gladiators under Spartius (71 BC). In Rome, feelings for a true republic ran high. But the Roman ideal of republic was still essentially exclusive—a republic for citizens, but supported and made possible by the subjugation of a slave mass.
In Asia, the conjunction coincided with the spread of Mahayana (Great Vehicle) Buddhism and its Bodhisattva Ideal. Occultists hold that Jesus actually lived around 100 BC.(9) And according to esoteric tradition, Jesus was a member of a community influenced by Buddhism—probably the Ebionite or "the poor"—that was established by missionaries sponsored by the great Buddhist emperor of India, Asoka (272-232 BC).
Mahayana, in a sense, compensated for spiritual selfishness and other distortions that grew out of early Buddhism. In Mahayana, spiritual selfishness is characterized by the Pratyeka ("private") Buddha. The achievement of nirvanic peace, rest and bliss for himself alone constitutes the ultimate aim and sole concern of the Pratyeka Buddha. Mahayana, however, generally regards the nirvana of the private Buddha a false, delusive nirvana of unrelatedness out of which the nirvanee must eventually emerge—
without realizing spiritual "advancement" during his long rest.
Authentic disciples of the Mahayana tread the Path of Compassion exemplified by the Bodhisattva who, having achieved liberation, sacrifices his or her peace, rest and bliss in favor of remaining in a state of relatedness with humanity in order to help receptive individuals along the path of illumination. According to the more advanced aspects of Mahayana philosophy, Nirvana is not a separate "place" and one does not save up one's "good karma" credits, so to speak, to buy a one-way ticket there. Nirvana is instead a state of being illuminated by Compassion and an eonic mind of wholeness.
A fundamental faculty of an eonic mind of wholeness is the capacity to directly comprehend the interrelatedness of anything to everything else—to realize the meaning, place and function of every moment of the whole cycle (or eon). Samsara, then, is a condition of being and mind anchored in ignorance which, failing to realize Wholeness and interrelatedness everywhere, instead sees only a meaningless, purposeless and unrelated chaos. In other words, the Light of Wholeness and Compassion transforms samsara into Nirvana.

STEP THREE (412 AD to 904 AD): The final phase of the involutionary arc both destroys the elements that could not be assimilated into the new order and polarizes the forces it has successfully incorporated.

The third Neptune-Pluto conjunction in the series signaled the end of the long fall of the Roman Empire (Alaric captured and sacked Rome in 410 BC). It was an era featuring power shifts, political realignments and the geographic delineation of early European kingdoms. During the fifth century, Christianity emerged as the main force integrating the whole of Europe. It was introduced into Ireland shortly after the Neptune-Pluto conjunction of 412 and Cloris was baptized toward the end of the century. The Gnostics and neo-Platonists suffered ideological defeat—conditioning the future course of mental development in the West.
The Council of Constantinople of 385 sealed the myth and dogma of Christianity—including the designation of the day and year of the birth of Jesus. Another important dictum of the Council, carrying far reaching consequences for the mental development of the post-Christian mind, was the complete and utter condemnation of the doctrine of cycles and, by extension, reincarnation. The dictum was evidently meant to support and uphold the Church dogma making the Christ event an absolutely unique (the One and Only Son of the One and Only God), never to be repeated happening that cleaved history (before and after Christ) and mankind (the saved Christians and the damned non-Christians) forever into two separate eras and communities.
During this period and the first part of the following period, a situation crystallized that would endure a thousand years or more. It saw the polarization of Christianity and Islam (another exclusive yet "universal" theocratic movement), of Eastern and Western Europe, of Southern and Northern Europe, and of Britain and the Continent.

STEP FOUR (905 AD to 1398 AD): Realization of the creative impulse as a culture in flower and its multiplicity of limited and characteristic cultural products.

In Europe, this period began with the fragmented situation following Charlemagne's death and the division of his empire, resulting in small wars by little kings asserting their "divine right" to rule. The Church firmly controlled the lives and thoughts of nearly all Europeans. The spread of Islamic power and its encroachments on European and Christian outposts makes the tenth century a prelude to the Crusades, which united all European kings against a common, religious enemy. The tenth century was the "dark era of the papacy," the "pornocracy" inaugurated by Pope Sergius II and his mistress Marozia.
The dawn of the new millennium featured a universal sense of impending doom engendered by the belief that 1000 AD would bring the end of the world and the "Second Coming of Christ." The eleventh century, however, ushered in a new phase of activity—including the Battle of Normandy in 1066 and the first Crusades in 1096—that culminated in the flower of the renaissance, in the ideal of nationhood and in a growing sense of self-assertive individuality.
The renaissance was made possible by new social, political and intellectual conditions realized during the first half of this step. It incorporated elements of Mediterranean thought current during the first step (575 BC to 83 AD), but lost, forgotten or suppressed during the course of the second and third steps. The renaissance first emerged as a social and intellectual force during the first half of the twelfth century, precisely where one would expect it—at the midpoint of the seven steps, at the nadir, the pivot of the entire series.

STEP FIVE (1399 AD to 1891 AD):
The often violent expulsion and elimination of centrifugal factors operating within a particular, limited and past-oriented culture now passing its nadir and the inevitable perversion of the creative impulse operating through it.

The fifth step is the first on the evolutionary or ascending arc. It was a period of conflict between inert or effete social, intellectual and religious institutions gradually built during the preceding steps and creative, evolutionary forces working to purify the civilizing process of perverse elements.
Whenever possible, corrective forces attempt to operate during this phase to realign the form and quality given to the creative impulse, allowing the evolutionary trend to advance as closely as possible according to the precosmic plan outlined in the divine Mind. But it is also an era when corrupt forces operating through religious and political institutions ruthlessly oppose and try to eliminate any attempts at reform, regeneration and advancement. In a few words, this period features an intense and often violent encounter between inert forces operating in closed circles and creative, transformative forces attempting to move evolution along a spiralic course. In the Europe and the Americas, therefore, this period strongly featured reformations and inquisitions.
This 500-year period witnessed the discovery of new worlds to be conquered, colonized and exploited; and with it came the ruthless enslavement and extermination of non-European races. It was also a period of intense mental activity, formulation and control, symbolized by the Neptune-Pluto conjunction of 1399 occurring in the early degrees of the mental sign Gemini—
opposing Uranus. Additionally, the fifth step of any septenary series always features a culmination of the analytical aspect of the mind—according to esoteric tradition Number 5 is related to the concrete mind. But mental activity featured during this step was highly exclusive and tainted with distortions and perversions rooted in failures of the past. It engendered the sort of dogmatic, fanatic zeal which demands sacrificial victims, expulsions, inquisitions and witch-hunts.
Regarding this 500-year period, Rudhyar writes in The Sun is Also a Star that it saw

the triumph of rationalism, empiricism, mechanism, and materialism. Number 5 is the symbol of mind, but when the mind develops on the foundation of a formalistic, personalistic, and rigid approach to spirituality it is compelled to become equally dogmatic in its attempts to deal with whatever the still powerful religious heritage had downgraded and left uncultivated. It therefore becomes the empirical and rationalistic mind, so intent on dealing solely with the material world that it becomes molded by the rhythms of matter. (p.120)

The Neptune-Pluto conjunction of 1399 marks the time of the heresy of John Hus (excommunicated in 1413 and burned in 1418), of Joan of Arc (burned in 1431) and the rise of the ideal of nationhood in the West (the Siege of Orleans occurred in 1428). The Alchemists worked underground and the authentic Rosicrucian Movement and other secret societies were founded for the preservation and continuance of "excluded knowledge."
In Asia, 1399 was the era of Tsongkapa (1357-1419), the great reformer of Tibetan Buddhism and founder of the Gelukpa (Virtuous Ones) Order that gained political control of Tibet in the 16th century and held it until the Chinese invasion of the 1950s. Blavatsky and her teachers report that Tsongkapa founded the tradition that toward the close of each (Western) century, members of his innermost companionship should make special attempts to uplift humanity though releasing successive aspects of their esoteric teaching. Although the attempts were made for the benefit of humanity as a whole, it is said they were especially directed toward Western minds.
The formalistic, quantitative bent taken by the Western mind after the sixth century BC was greatly reinforced (and eventually given exclusive cultural sanction) during the post- Baconian era of scientific investigation. The spirit of the Baconian scientific venture was originally evolutionary, aiming to free the human mind from the shackles of superstition and religious dogma. But science developed along strictly mechanistic, material and empirical lines during and after the 17th century, largely because the still powerful Church held "sole rights" to the fields of metaphysics, cosmology and psychology. Strictly prohibiting inquiry into these fields, the Church restricted the field open to scientific inquiry to the purely material, mechanical and mathematical. By concentrating on empirical investigations, science gave birth to wonderful technological achievements . . . and disasters.

STEP SIX (1892 AD to 2385 AD): The gradual harmonization and reintegration of a multiplicity of existential factors and the purification, radical repolarization and essential transmutation of being through an urge toward wholeness and inclusiveness.

This period began just as the long development of intellectual systems featuring exact measurement and quantitative analysis, and their corollary empirical science and technology, began showing very definite weaknesses.
Blavatsky and Baha'u'llah—
two leading seed-personages of the 19th century—died during 1891 and 1892. Blavatsky, who claimed to be the messenger of a trans-Himalayan Occult Companionship charged with the mission "to change the mind of the 20th century," died in London on 8 May 1891. The modern Theosophical Movement she founded featured Universal Brotherhood as its first object. Blavatsky is held by many to have been an Avataric personage. Baha'u'llah, the Avatar or divine Manifestation of the Bahai Faith, died during May 1892. The Bahai Movement began in 1844 when the Bab (the Gate)— martyred in Tabriz, Iran on 9 July 1850—proclaimed the end of the Islamic Era and the coming of an avatar who would herald a new dispensation. During his long imprisonment, Baha'u'llah (the Glory of God) formulated twelve principles for the foundation of a New World Order.
Blavatsky and Baha'u'llah (and the movements they founded) may be viewed a seeds sown at the end of the 500-year Neptune-Pluto cycle that concluded at the time of their deaths.
Although the 500-year Neptune-Pluto cycle was unknown during Blavatsky's lifetime, on a number of occasions she emphasized that several important cycles were to close during the end of the 19th century. She especially stressed, without much explanation, that the closing of the first 5,000 years of the Indo-European Kali Yuga in 1897-98 would usher in important discoveries which would signal the end of an exclusively materialistic and empirical approach to science. In her 1888 magnum opus, The Secret Doctrine, Blavatsky writes—

We are at the very close of the cycle of 5,000 years of the present Aryan Kaliyuga; and between this time and 1897 there will be a large rent made in the Veil of Nature, and materialistic science will receive a death blow. (Vol. I, pp. 611-612)(10)

Sure enough, the few years around 1897-98 witnessed the "dematerialization" of the atom and other important discoveries which revolutionized the scientific world-picture. It is ironic, however, that today even most educated people seem hardly aware of the deeper implications of the epoch-making discoveries of the late-19th century. Freud published his Studies in Hysteria in 1895, the same year X-rays were discovered. The following year Rutherford detected electrical waves and Becquerel discovered radioactivity. The electron was discovered in 1897, exploding the billiard ball model of the atom (Blavatsky wrote that the atom was divisible and that matter was not as scientists of her age conceived it). Alpha and beta waves were discovered in 1899, as were radio waves. 1899 was also the year Max Planck first formulated the Quantum Theory, completely upsetting the worldview of classical physics.
Regarding the quality of the sixth and current step, Rudhyar writes in Culture, Crisis, and Creativity —

This new 500-year period vibrates to number 6 because 6 is the symbol of harmonization, of the union of opposites and of the love that synchronizes polarities at all levels, and by synchronizing them makes possible the emergence of the 7—
the divine Child. Without the operation of this vibratory 6 the pentarhythmic process of civilization could only bring about disasters and turn self-destructive through atomization and total self-involvement; and such a self-involvement, at the cosmic level, takes the form of a "black hole" and at a personal level leads to the "black magician" who, eventually after a nightmarish series of lives, becomes a totally autistic center of ego-consciousness absolutely indifferent to anything, because absolutely unrelated.

This is why, behind all spiritual creative impulses vibrating to the 5 of civilization, there must stand the boundless compassion of a being radiating the power of 6—a Buddha, a Christ, a Bodhisattva, a St. Francis. (p. 122)

We have several times mentioned the Kali Yuga (Dark Cycle) that began in 3102 BC and this may be the place to explain more fully how it fits into the picture presented here. Without going into the entire Hindu system of Yugas, which the interested reader may find elsewhere, it need be merely stated that the system is based on an extremely large Mahayuga (great cycle) of four ages and that their lengths are based on the ratio 4:3:2:1. The Kali Yuga is the last and shortest of the four. It has an exoteric length of 432,000 years. It is therefore the most condensed and intense of the four. It is the gestation period leading to a new "species" (and a new Mahayuga) of humanity. Everything is accelerated and intensified in the Kali Yuga. Spiritual success and spiritual failure are both quicken. Kali Yuga is the age during which black magicians, human black holes, are grown. It reaps a dark harvest of human failures. A century ago, the great Theosophist William Q. Judge wrote—

We all have within us potential black magicians lying in the lower and stronger part of our nature, and that it is important to see that we shall not furnish the opportunity for that potentiality to manifest itself in future lives through the giving way now to selfishness in any of its forms. The black magician, therefore, we are really concerned with is in ourselves. . . . [In the Kali Yuga] the Karma fitted to bring forth Black Adepts begins to act, and the seeds sown long ago sprout up more and more as the years of Kali Yuga roll on. Now as that dark age has 432,000 years, and only 5,000 of those have passed by, there has not yet been time to evolve the real black magician. But this civilization pre-eminently shows the seeds are sprouting, and nowhere with greater power than in America. Here the national characteristic is individualism, and that existing as a tendency of the nature will differentiate some day into individualism concentrated into some few men. Imagine this concentration as occurring in a future century when wonderful advances will have been made in knowledge of great forces of nature, and you can easily see without any need of prescience the future black magician.(11)
The 20th century apparently features polarization and repolarization as initial steps toward harmonization and reintegration. It is symbolized in the chart of the 20th century where Neptune and Pluto are opposed by Uranus and all other planets. It is shown existentially by this century's world wars followed by a long polarized cold war we have only recently outgrown. This century has been aptly called the "Civil War of Man," and Blavatsky, Rudhyar and others speak of a "War of Ideas." Its decisive battle may be played out during this and the coming decade—and the battlefield is within us.
The individualized will and mind can act either as a slave to the ego and its selfish cravings or as a lens giving existential form and meaning to a spiritual Quality—one's true Higher Self—which is an inseparable aspect of an all-inclusive cosmic whole. The process of repolarizing one's center of consciousness and sense of will and identity from the level of bio-psychic drives, compulsions and conditioning and psycho-mental desires, reactions and complexes to the all-inclusive spiritual-mental level is known in esoteric tradition as "the Path." Those familiar with the Quantum Theory and its model of light as both a stream of discrete particles (photons) and a unified wave, may think of this repolarization as a shift of one's sense of being from that of a particle among other apparently separate particles to that of the wave state, of a quantum condition of multi-unity.
Over a century ago, H.P. Blavatsky wrote in The Voice of the Silence, "Can there be bliss when all that lives must suffer? Shalt thou be saved and hear the whole world cry?" This is a question every individual and every group need ask. We must realize that as long as one human being is hungry, deprived and homeless, humanity is hungry, deprived and homeless; that when an individual or group exploits another it exploits humanity—a humanity in which the exploiter and exploited are inseparable and forever interrelated.
Authentic solutions to the problems facing us today, both as individuals and as humanity as a whole, are not to be found through self-indulgent pop psychology and psychotherapy, or through endless rounds of debate, policy making, activism, legislation and enforcement. The real problems facing us today—causes, not merely their effects—may well have no solutions simply because they do not need to be merely solved but transcended through the development of a new quality of being, through a new sense of identity, and through a "mind change" that can be realized only through a more inclusive frame of reference.
This is the seed-message sown by Blavatsky and others at the Neptune-Pluto conjunction of 1891-92. A seed-message now in its first stage of objective growth.

Against this background, the next section moves into the foreground with a discussion of the complex astrological situation of the late-20th and early-21st century.

8. A near triple conjunction of Uranus, Neptune and Pluto is a situation in which Uranus and Neptune conjunct Pluto in relatively quick succession. It is unknown, and highly unlikely, if the three planets ever formed a precise, exact triple conjunction. But during 577BC-575BC the three planets were very near one another, often within two or three zodiacal degrees, around 10 Taurus. Return

10. The word "Aryan," which is used by Blavatsky and her teachers to designate the current wave of human evolution, is an unfortunate victim of Nazism, and many people today immediately, and without much thought, link it with racism.

The word is Sanskrit for noble, worthy and holy. It is of great antiquity. The ancient Sanskrit word for India is Aryavarta. The Persian equivalents to Arya and Aryan are Iran and Iranian.

The word Aryan actually has not so much to do with what we today call "race" or "racial types" as with a type of humanity (according to the theosophy of Blavatsky, the Fifth type) characterized by a certain type of mind. The development of this mental type reached its apex in the concretizing, analytical, quantitative Euro-American mind—
the 5th subtype of the fundamental 5th type. Almost the entire world has now become "Aryanized."

Blavatsky made much of the tradition that a Sixth subtype is now beginning to overtone the Fifth. It adds to it compassion and the mind of wholeness. The Sixth subtype, the seed of the Sixth fundamental type, will eventually separate from the Fifth, germinate and form the root of a new type of humanity. As the Sixth subtype of the Fifth separates from the Fifth, it develops according to its own cyclic rhythm. It begins a new Satya Yuga (Age of Truth, the first age of a new Mahayuga) while the Fifth continues deeper into its Dark Cycle.

The new Sixth subtype will not be composed of member of any particular culture, nation, class, creed, sex or race, but will be (and even now is being) composed by individuals of all nations and races. They will be unified and identified not by common regional, cultural, religious, political or racial characteristics but by a faculty enabling them to resonate to the spiritual-mental qualities of Fundamental Six. Return

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